Doctrine Analysis
Doctrine Analysis: Acts 1–28 (Full Book Doctrine Matrix)
This document executes PRD Phase 1 Step 4. It provides the complete doctrine matrix for the Acts curriculum, spanning every chapter from Acts 1 to Acts 28. The core passage (Acts 2:1–41, Pentecost) is the theological anchor for this curriculum, not its scope boundary: this analysis covers the whole book so that Phase 2 review routing has full-book coverage available at the outset.
Every doctrine, risk tier, and review routing decision below is identical to assets/doctrine_risk_registry.json (Acts). This document does not introduce new doctrines or alter tiers; it presents the same registry data as a chapter-and-section-organized analytical matrix, with fuller supporting-passage lists and explicit translation-risk reasoning for each doctrine, and adds the chapter-by-chapter coverage audit required by the full-book-coverage mandate.
Risk tiers and review routing (reused exactly from both the Romans and Acts registries):
| Risk | Meaning | Review Routing |
|---|---|---|
| Critical | Mistranslation alters or destroys essential doctrine | Human theologian — every occurrence |
| High | Mistranslation creates significant theological confusion or syncretism risk | Human theologian |
| Medium | Mistranslation reduces clarity but preserves essential meaning | Native speaker review |
| Low | Mistranslation causes minor misunderstanding or imprecision | Automated review |
Section A: Doctrine Matrix (by Risk Tier)
A.1 Critical Risk Doctrines (Human Theologian Review — Every Occurrence)
| # | Doctrine | Supporting Passages (Acts) | Translation Risk | Review Routing |
|---|---|---|---|---|
| 1 | The Holy Spirit and Pentecost | 1:5; 1:8; 2:1-4; 2:33; 2:38; 10:44-46; 19:1-6 | Roh Kudus’s personhood and deity are the single most contested point in Acts. Islamic commentary explains “Ruh al-Qudus” as the archangel Jibril; traditional Malay animist belief (roh: ancestor spirits, nature spirits, jin) beneath official Islam multiplies the risk further. Acts intensifies this by narrating the Spirit’s arrival as a dramatic sensory event (wind, fire, tongues) that could be assimilated to bomoh spirit-manifestation categories unless explicitly taught as the third Person of the Trinity acting personally (cf. 5:3, 7:51, where the Spirit is lied to and resisted as a personal agent, not an impersonal force). | Human theologian |
| 2 | Conversion of Paul | 9:1-22; 22:3-21; 26:9-23 | Saul’s threefold-narrated conversion climaxes in his first public preaching that Yesus is “the Son of God” (9:20) — the single most closely watched doctrinal choice in this Language Package, directly colliding with Qur’an 112:3’s denial that Allah begets. Anak Allah must never be softened to a euphemism. Christ’s personal, audible address to Saul (“why do you persecute me,” 9:4) must retain its force as evidence of Christ’s divine authority and identity with his church. | Human theologian |
| 3 | Justification apart from the Law | 13:38-39; 15:1-11; 15:28-29 | Acts 13:38-39 is the clearest “justification apart from the law” proof-text in Acts outside Paul’s letters. Diperbenarkan must retain its full forensic-legal weight and be forcefully contrasted with Hukum Taurat (never Syariah, Malaysia’s operating parallel legal system), reinforcing rather than softening the Romans baseline’s justification and law entries. | Human theologian |
| 4 | Resurrection of Christ in Acts | 2:24-32; 3:15; 4:2; 4:10; 10:40-41; 13:30-37; 17:31-32; 23:6; 24:15; 24:21; 26:23 | Resurrection is argued repeatedly throughout Acts, directly opposing Qur’an 4:157’s denial that Jesus died. Every occurrence must affirm a real, prior, historical death (explicit at 2:23; 3:15; 5:30; 10:39; 13:28-29) before Kebangkitan. The mixed Athenian reception (some mock, some believe, 17:32) must be preserved as realistic, not smoothed into uniform acceptance. | Human theologian |
| 5 | Lordship and Deity of Christ | 2:34-36; 7:59-60; 9:20; 10:36; 16:31 | Acts 2:36 (“God has made him both Lord and Christ”) and Stephen’s direct prayer to Jesus (“Lord Jesus, receive my spirit,” 7:59) are among the strongest deity-of-Christ data points in the NT. The double-Kyrios structure in Peter’s citation of Psalm 110 (2:34-35) must retain both occurrences as Tuhan without collapsing Peter’s interpretive point. “Made” (epoiesen) must be taught as public installation/declaration, not ontological origin, given the direct collision with tawhid. | Human theologian |
| 6 | Universal Scope of Salvation | 2:21; 2:39; 4:12; 10:43; 16:31 | Acts 4:12 (“no other name under heaven… by which we must be saved”) is one of the NT’s strongest exclusivity claims and must never be softened toward inclusivism. Keselamatan’s everyday “selamat” (safe/well) associations risk diluting this into vague well-wishing rather than a specific, present, exclusive deliverance available now through calling on Christ’s name, not deferred to Judgment Day. | Human theologian |
| 7 | Gentile Inclusion and the Jerusalem Council | 15:1-29 | The Council’s ruling that Gentile believers need not be circumcised (15:1, 15:5, 15:19) touches sunat/berkhitan, a widely and positively practiced rite in Malaysian Islamic culture. Must be framed strictly as resolving a historically-bounded Mosaic covenant-sign question through grace alone (15:11), never as commentary on or polemic against the independently-arising Islamic practice. | Human theologian |
| 8 | Ceremonial Law and Clean/Unclean | 10:9-16; 10:28; 11:1-18; 15:20; 15:29 | Peter’s vision (10:14, “I have never eaten anything common or unclean”) must never be rendered with haram/halal, which would import Malaysia’s currently-operating, state-administered JAKIM halal-certification system into the text. Teaching notes must explicitly state that Acts 10 addresses abolition of the Mosaic ceremonial dietary law as it relates to Gentile table fellowship, not commentary on the independently-arising Islamic halal/haram system. | Human theologian |
| 9 | Grace and Gentile Equality before God | 15:11 | Peter’s statement that Jews “will be saved through the grace of the Lord Jesus, in the same way as” Gentile believers is arguably the clearest verse-level statement of Jew-Gentile salvific equality in Acts. “Same way” (grace alone, identically, for both groups) must not be softened; Kasih kurnia must be kept distinct from rahmat’s deeds-still-matter framework, consistent with the Romans baseline. | Human theologian |
A.2 High Risk Doctrines (Human Theologian Review)
| # | Doctrine | Supporting Passages (Acts) | Translation Risk | Review Routing |
|---|---|---|---|---|
| 10 | The Gospel to Jews and Gentiles | 10:1-48; 11:1-18; 13:46-48; 15:1-29 | The Cornelius narrative and aftermath establish that the gospel extends to Gentiles as Gentiles, without prior Jewish proselyte status. Bangsa bukan Yahudi remains the ethnically neutral term (kafir forbidden); given Malaysia’s constitutionally significant fusion of Malay ethnicity with Islam, this doctrine’s full ethnic-inclusion force needs explicit unpacking so it is not read solely through that local lens. | Human theologian |
| 11 | Repentance and Baptism | 2:38; 3:19; 8:36-38; 16:31-33; 19:1-5; 22:16 | Bertobat shares its root with Islamic taubat, a well-developed doctrine of effort-inclusive turning back to Allah; Baptisan, though doctrinally “clean,” still risks being read as a bare symbol or as itself a meritorious, ritual cause of forgiveness. Both must be taught as Spirit-enabled response marking, not causing, forgiveness already secured through faith in the crucified and risen Yesus Kristus. | Human theologian |
| 12 | Apostolic Authority and Miracles | 1:21-26; 2:43; 3:1-10; 4:33; 5:12-16; 9:32-42; 14:3; 19:11-12; 28:8-9 | Mukjizat in standard Malay/Indonesian Islamic usage denotes miracles proving a prophet’s authenticity, a closed category preeminently applied to the Qur’an as Muhammad’s mu’jizat. Apostolic miracles in Acts authenticate the apostles’ Spirit-given authority and the resurrection message, not a new scripture-bearing prophetic office. Rasul must continue to be taught as distinct from the Islamic rasul/nabi category. | Human theologian |
| 13 | Persecution and Bold Witness | 4:1-31; 5:17-42; 7:54-60; 8:1-3; 12:1-19; 14:19 | Saksi (witness) must never be associated with syahid, the Islamic category for one who dies in armed jihad guaranteed paradise; merajam (stoning, 7:58-60, 14:19) evokes contemporary Malaysian hudud debate and must be framed as illegitimate mob violence, never legitimate judicial process. Parrhesia/keberanian must be taught as Spirit-given confidence under real threat, consistently rendered across all its recurrences (4:13, 4:29, 4:31, 9:27-28, 13:46, 28:31). | Human theologian |
| 14 | The Great Commission Fulfilled | 1:8; 8:1-4; 13:1-3; 28:23-31 | Acts 1:8 functions as the programmatic thesis-statement of the entire book, fulfilled at 28:31; must be rendered identically at both bookend occurrences. Penyebaran Injil (never misi, with colonial connotations, or dakwah, the specifically Islamic outreach term) must be used, with awareness that proselytizing Muslims is legally restricted in Malaysia under state Islamic administration enactments. | Human theologian |
| 15 | Spirit Empowerment for Witness | 1:8; 2:4; 4:8; 4:31; 6:5; 9:17; 13:9; 13:52 | The recurring “filled with the Holy Spirit” formula describes repeated Spirit-empowerment for bold witness, not a one-time-only event and not spirit-possession/trance in the sense of traditional Malay bomoh spirit-mediumship. Both misreadings must be explicitly excluded in teaching. | Human theologian |
| 16 | Tongues as Sign of the Spirit | 2:4-11; 10:46; 19:6 | The doctrinally load-bearing term for the whole Holy Spirit and Pentecost unit; must be taught as real, known human languages miraculously spoken and understood in hearers’ own native dialektos (2:6-8), confirmed by the text itself, and never confused with ecstatic trance utterance in regional spirit-medium practice. | Human theologian |
| 17 | Election and Divine Sovereignty | 2:23; 13:48 | Acts 2:23 (“determined plan and foreknowledge of God”) holds together divine sovereignty and human moral guilt for the crucifixion in one clause; 13:48 (“appointed to eternal life”) is one of Acts’ strongest sovereign-election texts. Neither may be rendered with takdir-style impersonal fatalism, which would either excuse human guilt or flatten God’s purposive choosing into blind fate. | Human theologian |
| 18 | Deliverance from Occult and False Spiritual Power | 8:9-24; 13:6-11; 16:16-18; 19:11-20 | Simon Magus, Elymas, the Pythian slave girl, and the sons of Sceva narratives repeatedly contrast Kuasa Allah with sihir, roh tenungan, and roh jahat. These must be kept clearly distinguished from bomoh/dukun occult practice beneath official Malay Islam, and roh jahat must not be equated with the Islamic jin category, which includes morally ambiguous or good members. | Human theologian |
| 19 | Inspiration and Fulfillment of Prophecy | 2:16-21; 2:25-31; 3:18; 3:24-25; 13:27; 13:40-41; 15:15-18; 28:25-27 | Joel’s and Isaiah’s prophetic office is presented as fulfilled and climaxed in Christ and the Spirit’s outpouring, requiring careful distinction from Nabi as the closed, ongoing Islamic prophetic category. The gender-inclusive prophesying of 2:17-18 is distinct from the exclusively-male, sealed nubuwwah of Islamic theology; “the last days” (2:17) must be taught as already inaugurated at Pentecost, not merely a future Mahdi/Dajjal countdown. | Human theologian |
| 20 | Obedience to God over Human Authority | 4:19-20; 5:29 | Elevated beyond a purely native-speaker concern given contemporary Malaysian sensitivities around religious authority structures and the dual civil/Syariah legal system; must be taught as a specific principle applying only where human authority commands direct disobedience to God, not general license for civil disobedience, and contrasted with Romans 13:1-7’s general submission instruction. | Human theologian |
| 21 | Martyrdom and Forgiveness of Persecutors | 7:54-60; 22:20 | Stephen’s death and his prayer of forgiveness for his persecutors must be described with a descriptive Malay phrase (mati sebagai saksi), never the single-word loan syahid, an Islamic category tied to dying in armed jihad and guaranteeing direct entry to paradise — categorically different from a believer’s testimony costing their life while forgiving their killers. | Human theologian |
| 22 | Sovereign Providence in Suffering | 12:1-19; 16:25-26; 27:1-44 | God’s personal, purposive care through Peter’s imprisonment and deliverance, Paul and Silas’s earthquake-release, and the shipwreck narrative must never be rendered with takdir-style impersonal fatalism; Pemeliharaan Allah preserves the personal, purposive sense required, consistent with the Romans baseline’s providence entry. | Human theologian |
| 23 | Apologetics and Engagement with Paganism | 14:8-18; 17:16-34 | Paul’s Areopagus address (17:22-31) uses the Athenians’ altar “to an unknown god” as a rhetorical bridge before specifically naming and identifying the true God through Christ’s resurrection. Given Allah’s own Critical, legally-contested status in Malaysia, this must not be read as endorsing religious pluralism. Paul’s and Barnabas’s refusal of worship at Lystra (14:14-15) is valuable contrasting teaching material. | Human theologian |
| 24 | The Way as Christian Self-Designation | 9:2; 18:25-26; 19:9; 19:23; 22:4; 24:14; 24:22 | Resonates with As-Sirat al-Mustaqim (“the Straight Path”), recited daily in Al-Fatihah and understood as adherence to Islamic law. Must be taught as personal, relational following of and union with the person of Yesus Kristus specifically, not primarily a code of law or ritual observance, though it may also serve as a respectful cultural bridge point if handled carefully. | Human theologian |
A.3 Medium Risk Doctrines (Native Speaker Review Recommended)
| # | Doctrine | Supporting Passages (Acts) | Translation Risk | Review Routing |
|---|---|---|---|---|
| 25 | The Church as Community | 2:42-47; 4:32-35; 6:1-6 | The Jerusalem church’s voluntary sharing of possessions must be taught as Spirit-motivated generosity within a specific historical community, not a universal command, and distinguished from both a modern communist-ideological reading and the Islamic zakat framework of obligatory, formula-based almsgiving. | Native speaker review |
| 26 | Christian Identity and Suffering | 11:26; 26:28 | The label “Kristian,” first applied at Antioch, connects to the Romans baseline’s christian_identity_in_christ doctrine regarding the fusion of Malay ethnicity and Islam in Malaysian constitutional and popular usage; must be taught as identity rooted in union with Christ, addressing directly the real social cost some Malay-background believers may associate with the label. | Native speaker review |
| 27 | Church Governance and Leadership | 1:21-26; 6:1-6; 14:23; 20:17-28 | The offices of deacon (diaken), elder (penatua), and overseer (penilik jemaah) must be distinguished both from Rasul as a separate governance category and from Islamic religious-leadership titles (imam, ustaz, tok guru); elder and overseer should be taught as overlapping, not separate, offices at this early period. | Native speaker review |
| 28 | Prayer and the Praying Church | 1:14; 2:42; 4:24-31; 12:5; 12:12; 16:25 | The church’s corporate intercessory prayer for Peter’s release and for boldness must be kept distinct from the Romans baseline’s Critical prayer_and_intercession doctrine (Christ’s/the Spirit’s unique intercession, syafaat Nabi Muhammad collision); this concerns the ordinary corporate prayer life of the gathered church, a lower-risk but still theologically significant category. | Native speaker review |
| 29 | Divine Guidance and Visions | 9:10-16; 10:9-16; 16:9-10; 26:13-19 | Visionary guidance to Ananias, Peter, and Paul must be taught as sovereign, occasional divine initiative specific to the apostolic founding period, not equated with dream-interpretation practices in Malay-Muslim popular piety or presented as an ongoing, on-demand means of guidance for all believers. | Native speaker review |
| 30 | Costly Repentance and Renunciation of Occult Practice | 19:18-20 | The Ephesians’ public, costly burning of their magic books models genuine repentance’s practical fruit; should be taught as a specific historical example of repentance’s cost rather than a prescriptive ritual, reinforcing the sihir/Kuasa Allah contrast flagged High elsewhere. | Native speaker review |
| 31 | Baptism of the Spirit versus Baptism of John | 18:24-26; 19:1-7 | John’s baptism (preparatory, a baptism of repentance pointing forward to the Messiah) must be clearly distinguished from Christian baptism into the name of the Lord Jesus, which marks incorporation into Christ and reception of the Spirit; the Ephesian disciples’ rebaptism (19:5) should be taught as completion/fulfillment, not a repeated ritual without significance. | Native speaker review |
A.4 Low Risk Doctrines (Automated Review Sufficient)
| # | Doctrine | Supporting Passages (Acts) | Translation Risk | Review Routing |
|---|---|---|---|---|
| 32 | Fellowship and Shared Meals | 2:42; 2:46; 20:7; 20:11 | Ordinary and commemorative shared meals within the early church; low doctrinal risk, though the dual reference (ordinary meal and commemorative remembrance) should not be over-specified into a fixed liturgical sacrament not yet clearly differentiated in the text. | Automated review |
| 33 | Praise and Thanksgiving in the Early Church | 2:47; 3:8-9; 16:25 | Standard gratitude-and-praise vocabulary shared with everyday Islamic-influenced piety; a genuine point of resonance with low doctrinal risk. | Automated review |
| 34 | Minor Miracles of Restoration | 3:1-10; 9:32-35; 9:36-42; 20:9-12; 28:8-9 | Healing and resuscitation narratives should be distinguished from Kebangkitan (Christ’s own permanent, glorified resurrection, a Critical-risk term elsewhere) as returns to ordinary mortal life or restored health, subject to future death and illness again; low risk once this distinction is maintained. | Automated review |
Risk tier totals (must match doctrine_risk_registry.json exactly): Critical = 9, High = 15, Medium = 7, Low = 3. Total doctrines = 34. Theologian-review doctrines = 24; native-speaker-review doctrines = 7; automated-only doctrines = 3.
Section B: Chapter-by-Chapter Coverage Audit (Full-Book Mandate)
Every chapter of Acts is listed below with the doctrines active in it (cross-referenced to Section A) and, where a chapter contributes no new Critical/High/Medium doctrine beyond what is already documented, an explicit “reviewed” note rather than silent omission.
| Ch. | Active Doctrines (from Section A) | Coverage Notes |
|---|---|---|
| 1 | Holy Spirit and Pentecost (promise, 1:5,1:8); Great Commission Fulfilled (1:8, thesis statement); Apostolic Authority and Miracles (Matthias qualification, 1:21-26); Church Governance and Leadership (casting lots, 1:21-26); Spirit Empowerment for Witness (1:8); Prayer and the Praying Church (1:14) | Programmatic opening chapter; establishes Acts 1:8 as the bookend thesis with 28:31. |
| 2 | Core passage. Holy Spirit and Pentecost; Repentance and Baptism (2:38); Universal Scope of Salvation (2:21, 2:39); Church as Community (2:42-47); Lordship and Deity of Christ (2:34-36); Resurrection of Christ in Acts (2:24-32); Tongues as Sign of the Spirit; Election and Divine Sovereignty (2:23); Inspiration and Fulfillment of Prophecy (2:16-21, 2:25-31); Spirit Empowerment for Witness (2:4); Prayer and the Praying Church (2:42); Fellowship and Shared Meals (2:42,46); Praise and Thanksgiving (2:47) | Theological anchor chapter of the curriculum; highest doctrinal density in the book. |
| 3 | Resurrection of Christ in Acts (3:15); Repentance and Baptism (3:19); Inspiration and Fulfillment of Prophecy (3:18, 3:24-25); Apostolic Authority and Miracles (3:1-10); Minor Miracles of Restoration (3:1-10); Praise and Thanksgiving (3:8-9) | Peter’s temple sermon continues Pentecost’s themes; healing of the lame man. |
| 4 | Apostolic Authority and Miracles (4:33); Persecution and Bold Witness (4:1-31); Universal Scope of Salvation (4:12); Resurrection of Christ in Acts (4:2, 4:10); Spirit Empowerment for Witness (4:8, 4:31); Obedience to God over Human Authority (4:19-20); Church as Community (4:32-35); Prayer and the Praying Church (4:24-31) | First Sanhedrin confrontation; 4:12 is a Critical-tier universal-salvation proof-text. |
| 5 | Persecution and Bold Witness (5:17-42); Obedience to God over Human Authority (5:29); Holy Spirit and Pentecost (5:3, Spirit’s personhood tested by Ananias/Sapphira) | Ananias and Sapphira reinforce the Spirit’s personal agency (lied to, 5:3); second apostolic trial. |
| 6 | Church Governance and Leadership (deacons, 6:1-6); Apostolic Authority and Miracles; Spirit Empowerment for Witness (6:5); Church as Community | Institution of the diaconate; Stephen introduced. |
| 7 | Persecution and Bold Witness (7:54-60); Martyrdom and Forgiveness of Persecutors (7:54-60) | Stephen’s martyrdom; requires the descriptive-phrase handling (never syahid) documented in doctrine #21. |
| 8 | Gospel to Jews and Gentiles (Samaritan mission); Repentance and Baptism (8:36-38); Persecution and Bold Witness (8:1-3, scattering); Deliverance from Occult and False Spiritual Power (8:9-24, Simon Magus); Great Commission Fulfilled (8:1-4, scattering advances the mission) | Gospel’s first geographic expansion beyond Jerusalem, fulfilling Acts 1:8’s “Judea and Samaria.” |
| 9 | Conversion of Paul (9:1-22); The Way as Christian Self-Designation (9:2); Lordship and Deity of Christ (9:20, “Son of God”); Repentance and Baptism (implicit, 9:18); Apostolic Authority and Miracles (9:32-42); Spirit Empowerment for Witness (9:17); Divine Guidance and Visions (9:10-16); Minor Miracles of Restoration (9:32-35, 9:36-42) | First and most extensive telling of Saul’s conversion; Critical-tier chapter. |
| 10 | Gospel to Jews and Gentiles (Cornelius); Ceremonial Law and Clean/Unclean (10:9-16, 10:28); Universal Scope of Salvation (10:43); Lordship and Deity of Christ (10:36); Holy Spirit and Pentecost (10:44-46); Tongues as Sign of the Spirit (10:46); Divine Guidance and Visions (10:9-16) | Hinge chapter of the whole book; highest concentration of Critical-tier doctrine outside ch.2. |
| 11 | Gospel to Jews and Gentiles (11:1-18, Jerusalem’s reception of Cornelius); Ceremonial Law and Clean/Unclean (11:1-18); Christian Identity and Suffering (11:26, “Christian” first used) | Confirms and defends the Gentile-inclusion precedent set in ch.10; introduces the “Christian” label. |
| 12 | Sovereign Providence in Suffering (12:1-19); Persecution and Bold Witness (12:1-19); Prayer and the Praying Church (12:5, 12:12) | Herod’s persecution and Peter’s angelic deliverance; Herod’s death (12:23) reuses baseline “Glory” term (God’s glory not given to a man). |
| 13 | Justification apart from the Law (13:38-39); Election and Divine Sovereignty (13:48); Deliverance from Occult and False Spiritual Power (13:6-11, Elymas); Gospel to Jews and Gentiles (13:46-48); Inspiration and Fulfillment of Prophecy (13:27, 13:40-41); Resurrection of Christ in Acts (13:30-37); Spirit Empowerment for Witness (13:9, 13:52); Great Commission Fulfilled (13:1-3, Antioch commissioning) | First missionary journey begins; Pisidian Antioch sermon is the book’s clearest justification-apart-from-law text. |
| 14 | Apologetics and Engagement with Paganism (14:8-18, Zeus/Hermes at Lystra); Persecution and Bold Witness (14:19, stoning); Church Governance and Leadership (14:23, elders appointed) | Lystra episode requires careful handling of both idolatry-refusal and stoning (never framed as legitimate judicial process). |
| 15 | Gentile Inclusion and the Jerusalem Council (15:1-29); Ceremonial Law and Clean/Unclean (15:20, 15:29); Grace and Gentile Equality before God (15:11); Gospel to Jews and Gentiles (15:1-29) | Jerusalem Council chapter; the single highest-density Critical-tier chapter after ch.2 and ch.10. |
| 16 | Repentance and Baptism (16:31-33); Lordship and Deity of Christ (16:31); Deliverance from Occult and False Spiritual Power (16:16-18, divination spirit); Sovereign Providence in Suffering (16:25-26); Tongues as Sign of the Spirit (indirectly, Spirit-guidance context); Divine Guidance and Visions (16:9-10); Prayer and the Praying Church (16:25) | Philippian jailer conversion; Macedonian call vision. |
| 17 | Apologetics and Engagement with Paganism (17:16-34, Areopagus); Resurrection of Christ in Acts (17:31-32, mixed reception) | Paul’s most extended engagement with Greco-Roman religion; “Unknown God” bridge requires careful framing against Allah’s contested status. |
| 18 | The Way as Christian Self-Designation (18:25-26); Baptism of the Spirit versus Baptism of John (18:24-26) | No new Critical/High vocabulary beyond glossary Section C note; doctrinally, this chapter’s Apollos episode is documented under the Medium-tier baptism-of-John/baptism-of-the-Spirit doctrine, continued into ch.19. Reviewed and covered — not silently omitted. |
| 19 | Baptism of the Spirit versus Baptism of John (19:1-7); Tongues as Sign of the Spirit (19:6); Deliverance from Occult and False Spiritual Power (19:11-20, sons of Sceva); Costly Repentance and Renunciation of Occult Practice (19:18-20); Repentance and Baptism (19:1-5); The Way as Christian Self-Designation (19:9, 19:23); Great Commission Fulfilled (19, Ephesian expansion) | Ephesian ministry; richest Medium-tier chapter in the book alongside high-density occult-power contrast material. |
| 20 | Church Governance and Leadership (20:17-28, elders/overseers); Church as God’s People (baseline-level continuity); Fellowship and Shared Meals (20:7, 20:11); Minor Miracles of Restoration (20:9-12, Eutychus) | Miletus farewell address; Eutychus resuscitation distinguished from Kebangkitan proper. |
| 21 | (No new Critical/High/Medium doctrine beyond those already documented.) | Reviewed — Paul’s vow (Medium-tier glossary term, nazar) and arrest in the temple function as narrative bridge material reinforcing Jewish-Gentile tension (Gentile Inclusion doctrine, #7) and setting up the trial narratives of chs.22-26; no independent new doctrine assigned. |
| 22 | Conversion of Paul (22:3-21, second telling); Martyrdom and Forgiveness of Persecutors (22:20, Stephen recalled); Repentance and Baptism (22:16); The Way as Christian Self-Designation (22:4) | Paul’s defense speech before the Jerusalem crowd; reuses baseline “the Righteous One” title (22:14) applying Kebenaran christologically. |
| 23 | Resurrection of Christ in Acts (23:6, Pharisee/Sadducee resurrection dispute) | Reviewed — good conscience (23:1, Medium-tier glossary term) supports but does not add a new doctrine beyond the existing resurrection doctrine; Paul strategically invokes the resurrection hope shared (in a limited sense) with Pharisaic Judaism. |
| 24 | Resurrection of Christ in Acts (24:15, 24:21) | Reviewed — Felix’s hearing on “righteousness, self-control, and future judgment” (24:25) connects to the Romans baseline’s Critical righteousness/universal-accountability doctrines but introduces no new Acts-specific doctrine; sect/aliran (Medium-tier glossary term, 24:14) supports the existing Gentile-inclusion and “Way” doctrines without a new independent entry. |
| 25 | (No new doctrine.) | Reviewed — the appeal to Caesar (Roman legal procedure) is civil/narrative content bridging to Paul’s defense before Agrippa in ch.26; no theological doctrine is newly introduced here. |
| 26 | Conversion of Paul (26:9-23, third telling); Resurrection of Christ in Acts (26:23); Divine Guidance and Visions (26:13-19); Sanctification (baseline reuse, 26:18) | Paul’s defense before Agrippa; fullest single retelling of the conversion narrative, reinforcing doctrine #2. |
| 27 | Sovereign Providence in Suffering (27:1-44) | Shipwreck narrative; reviewed for vocabulary in glossary Appendix C (no new terms) but carries forward the Medium/High-adjacent providence doctrine already documented at #22. |
| 28 | Great Commission Fulfilled (28:23-31, bookend with 1:8); Inspiration and Fulfillment of Prophecy (28:25-27, Isaiah citation); Minor Miracles of Restoration (28:8-9); Apostolic Authority and Miracles (28:8-9) | Closing chapter; Acts 1:8’s programmatic thesis reaches its fulfillment at 28:31 and must be rendered identically to the opening occurrence. |
Full-book coverage confirmation: All 28 chapters of Acts are accounted for above. Chapters 18, 21, 23, 24, and 25 are explicitly marked as contributing no independent new Critical/High-tier doctrine, with their supporting or bridging content documented rather than silently omitted.
Section C: Consistency Statement
- Doctrine names, risk tiers, and review routing in Section A are copied verbatim in substance from
assets/doctrine_risk_registry.json(Acts version). No tier has been altered and no doctrine has been added or removed. - Risk-tier totals in this document (Critical 9 / High 15 / Medium 7 / Low 3; 34 total) match
doctrine_risk_registry.json’srisk_summaryfield exactly. - All Malay term renderings referenced in the “Translation Risk” column follow
translation_memory.json(Romans baseline, reused exactly) andanalysis/08_core_glossary.md(Acts extensions); this document introduces no new term renderings. - Any future update to
doctrine_risk_registry.json(new doctrine, re-tiered doctrine) must be mirrored here before Phase 2 translation proceeds, per the project’s consistency rule that doctrine matrix and risk registry must never diverge.
This document fulfills PRD Phase 1 Step 4 for the Acts curriculum. See assets/doctrine_risk_registry.json for the machine-readable source of truth and analysis/08_core_glossary.md for term-level risk detail underlying each doctrine above.
Critical Risk Doctrines
The Holy Spirit and Pentecost
Malay name: Roh Kudus dan Pentakosta
Key terms: Holy Spirit, Roh Kudus, Pentecost, filled with the Spirit, tongues
Review routing: Human theologian
CRITICAL: Roh Kudus’s personhood and deity are the single most contested point in Acts given two converging Malay risks — Islamic commentary explaining ‘Ruh al-Qudus’ as the archangel Jibril, and traditional Malay animist belief in many kinds of roh (ancestor spirits, nature spirits, jin) beneath official Islam. Acts intensifies this risk by narrating the Spirit’s arrival as a dramatic, sensory event (wind, fire, tongues) that could easily be assimilated to bomoh spirit-manifestation categories if not explicitly taught as the third Person of the Trinity acting personally (cf. 5:3, 7:51, where the Spirit is lied to and resisted as a personal agent).
Conversion of Paul
Malay name: Pertobatan Paulus
Key terms: Son of God, Anak Allah, the Way, Kristus, light from heaven
Review routing: Human theologian
CRITICAL: Saul’s conversion narrative (told three times) climaxes in his first public preaching that Yesus is ‘the Son of God’ (9:20), the single most closely watched doctrinal choice in this Language Package given the global ‘Son of God’ translation controversy and the direct collision with Qur’an 112:3’s denial that Allah begets. This narrative must never soften Anak Allah into a euphemism, and Christ’s personal, audible address to Saul (‘why do you persecute me,’ 9:4) must retain its force as evidence of Christ’s own divine authority and identity with his church.
Justification apart from the Law
Malay name: Pembenaran Tanpa Hukum Taurat
Key terms: justified, diperbenarkan, law of Moses, Hukum Taurat, grace
Review routing: Human theologian
CRITICAL: Acts 13:38-39 is the clearest ‘justification apart from the law’ proof-text in Acts outside Paul’s letters, stating plainly that people are freed/justified ‘from everything from which you could not be justified by the law of Moses.’ Diperbenarkan must retain its full forensic-legal weight and must be explicitly, forcefully contrasted with Hukum Taurat (never Syariah, Malaysia’s operating parallel legal system), reinforcing rather than softening the baseline’s existing justification and law entries.
Resurrection of Christ in Acts
Malay name: Kebangkitan Kristus dalam Kisah Para Rasul
Key terms: Kebangkitan, raised from the dead, resurrection of the dead
Review routing: Human theologian
CRITICAL: Resurrection is argued repeatedly and centrally throughout Acts, not only in the core passage, directly opposing Qur’an 4:157’s denial that Jesus died. Every occurrence must affirm a real, prior, historical death (explicit at 2:23, 3:15, 5:30, 10:39, 13:28-29) before Kebangkitan, and the mixed Athenian reception (some mock, some believe, 17:32) should be preserved as realistic rather than smoothed into uniform acceptance.
Lordship and Deity of Christ
Malay name: Ketuanan dan Ketuhanan Kristus
Key terms: Lord, Tuhan, Christ, Kristus, the Lord Jesus, Son of God
Review routing: Human theologian
CRITICAL: Acts 2:36’s climactic ‘God has made him both Lord and Christ’ and Stephen’s direct prayer to Jesus (‘Lord Jesus, receive my spirit,’ 7:59) are among the strongest deity-of-Christ data points in the NT. The double-Kyrios structure in Peter’s citation of Psalm 110 (2:34-35) must retain both occurrences as Tuhan without collapsing the interpretive puzzle Peter exploits; epoiesen (‘made’) must be taught as public installation/declaration, not ontological origin, given the direct collision with tawhid.
Universal Scope of Salvation
Malay name: Skop Sejagat Keselamatan
Key terms: Keselamatan, everyone who calls, no other name, believe and be saved
Review routing: Human theologian
CRITICAL: Acts 4:12 (‘there is salvation in no one else… no other name under heaven’) is one of the strongest exclusivity claims in the NT and must never be softened toward inclusivism. Keselamatan’s everyday ‘selamat’ (safe/well) associations risk diluting this into vague well-wishing rather than the specific, present, exclusive deliverance Acts describes as already secured and available now through calling on Christ’s name, not deferred to Judgment Day.
Gentile Inclusion and the Jerusalem Council
Malay name: Penerimaan Bangsa Bukan Yahudi dan Majlis Yerusalem
Key terms: circumcision, sunat, law of Moses, Gentiles, grace
Review routing: Human theologian
CRITICAL: The Council’s ruling that Gentile believers need not be circumcised (15:1, 15:5, 15:19) touches sunat/berkhitan, a widely and positively practiced rite in Malaysian Islamic culture. This must be framed strictly as resolving a historically-bounded Mosaic covenant-sign question through grace alone (15:11), never as commentary on or polemic against the independently-arising Islamic practice, to avoid a serious and unnecessary cultural offense that would obscure the actual doctrinal point.
Ceremonial Law and Clean/Unclean
Malay name: Hukum Upacara dan Perkara Najis/Tahir
Key terms: unclean, common, najis, tidak tahir, Peter’s vision
Review routing: Human theologian
CRITICAL: Peter’s vision (10:14, ‘I have never eaten anything common or unclean’) must never be rendered with haram/halal, which would import Malaysia’s currently-operating, state-administered JAKIM halal certification system directly into the text. Teaching notes must state explicitly that Acts 10 addresses the abolition of the Mosaic ceremonial dietary law (a historical covenant category, cf. Hukum Taurat) as it relates to table fellowship with Gentiles, not a comment on the Islamic halal/haram system, which arose independently in a different historical and religious context.
Grace and Gentile Equality before God
Malay name: Kasih Kurnia dan Kesamarataan Bangsa di Hadapan Allah
Key terms: grace, kasih kurnia, saved in the same way
Review routing: Human theologian
CRITICAL: Peter’s statement that Jews ‘will be saved through the grace of the Lord Jesus, in the same way as’ Gentile believers is arguably the single clearest verse-level statement of Jew-Gentile salvific equality in Acts. The ‘same way’ (grace alone, identically, for both groups) must not be softened or qualified, and Kasih kurnia must be kept distinct from rahmat’s deeds-still-matter framework, consistent with the baseline’s grace entry.
High Risk Doctrines
The Gospel to Jews and Gentiles
Malay name: Injil kepada Yahudi dan Bangsa Lain
Key terms: Bangsa bukan Yahudi, Gentiles, God-fearer, no partiality
Review routing: Human theologian
HIGH: The Cornelius narrative and its aftermath establish that the gospel extends to Gentiles as Gentiles, without requiring prior Jewish proselyte status. Bangsa bukan Yahudi remains the ethnically neutral term (kafir forbidden); given Malaysia’s own constitutionally significant fusion of Malay ethnicity with Islam, this doctrine’s full ethnic-inclusion force needs explicit unpacking to avoid being read through that specific local lens.
Repentance and Baptism
Malay name: Pertobatan dan Baptisan
Key terms: Bertobat, Pertobatan, Baptisan, forgiveness of sins
Review routing: Human theologian
HIGH: Bertobat shares its root with Islamic taubat, a well-developed doctrine of effort-inclusive turning back to Allah; Baptisan, while a doctrinally ‘clean’ established Alkitab term unconnected to Islamic vocabulary, still risks being read either as a bare symbol or as itself a meritorious, ritual cause of forgiveness. Both must be taught as a Spirit-enabled response marking, not causing, forgiveness already secured through faith in the crucified and risen Yesus Kristus.
Apostolic Authority and Miracles
Malay name: Kuasa Kerasulan dan Mukjizat
Key terms: Rasul, mukjizat, tanda dan mukjizat, signs and wonders
Review routing: Human theologian
HIGH: Mukjizat in standard Malay/Indonesian Islamic usage denotes miracles proving a prophet’s authenticity, a closed category preeminently applied to the Qur’an as Muhammad’s mu’jizat. Apostolic miracles in Acts authenticate the apostles’ Spirit-given authority and the resurrection message, not a new scripture-bearing prophetic office; this distinction requires explicit accompanying teaching wherever mukjizat is used, and Rasul must continue to be taught (per the baseline) as distinct from the Islamic rasul/nabi category.
Persecution and Bold Witness
Malay name: Penganiayaan dan Kesaksian yang Berani
Key terms: saksi, keberanian, merajam, penganiayaan
Review routing: Human theologian
HIGH: Saksi (witness) must never be associated with syahid, the Islamic category for one who dies in armed jihad and is guaranteed paradise; merajam (stoning, 7:58-60, 14:19) evokes contemporary Malaysian hudud debate and must be framed as illegitimate mob violence, not legitimate judicial process. Parrhesia/keberanian must be taught as Spirit-given confidence under real threat, consistently rendered across all its recurrences (4:13, 4:29, 4:31, 9:27-28, 13:46, 28:31).
The Great Commission Fulfilled
Malay name: Penyempurnaan Amanat Agung
Key terms: Penyebaran Injil, witnesses to the end of the earth, Kerajaan Allah, keberanian
Review routing: Human theologian
HIGH: Acts 1:8 functions as the programmatic thesis-statement of the entire book, fulfilled at 28:31; must be rendered identically at both bookend occurrences. Penyebaran Injil (never misi, with its colonial connotations, or dakwah, the specifically Islamic outreach term) must be used, and proselytizing Muslims remains legally restricted in Malaysia under state Islamic administration enactments, requiring pastoral and legal-safety awareness in surrounding teaching material.
Spirit Empowerment for Witness
Malay name: Kuasa Roh untuk Kesaksian
Key terms: dipenuhi dengan Roh Kudus, kuasa Allah, filled with the Holy Spirit
Review routing: Human theologian
HIGH: The recurring ‘filled with the Holy Spirit’ formula describes repeated Spirit-empowerment for bold witness, not a one-time-only event and not spirit-possession/trance in the sense of traditional Malay bomoh spirit-mediumship practice. Both misreadings (mere one-time ritual vs. occult trance possession) must be explicitly excluded in teaching.
Tongues as Sign of the Spirit
Malay name: Bahasa-bahasa Lain sebagai Tanda Roh
Key terms: bahasa-bahasa lain, bahasa ibunda, other tongues
Review routing: Human theologian
HIGH: The doctrinally load-bearing term for the whole Holy Spirit and Pentecost unit; must be taught as real, known human languages miraculously spoken and understood in hearers’ own native dialektos (2:6-8), confirmed by the text itself, and never confused with ecstatic trance utterance found in regional spirit-medium practice or conflated with later, distinct charismatic-tongues debates outside Acts 2’s own scope.
Election and Divine Sovereignty
Malay name: Pilihan Allah dan Kedaulatan Ilahi
Key terms: Pilihan Allah, ditetapkan untuk hidup kekal, rancangan dan pengetahuan Allah yang ditetapkan lebih dahulu
Review routing: Human theologian
HIGH: Acts 2:23 (‘determined plan and foreknowledge of God’) holds together divine sovereignty and human moral guilt for the crucifixion in a single clause, and 13:48 (‘appointed to eternal life’) is one of the strongest sovereign-election texts in Acts. Both must never be rendered with takdir-style impersonal fatalism, which would either excuse human guilt or flatten God’s purposive choosing into blind fate.
Deliverance from Occult and False Spiritual Power
Malay name: Pembebasan daripada Sihir dan Kuasa Rohani Palsu
Key terms: sihir, roh tenungan, roh jahat, kuasa Allah
Review routing: Human theologian
HIGH: Simon Magus, Elymas, the Pythian slave girl, and the sons of Sceva narratives all repeatedly contrast Kuasa Allah with sihir (sorcery), roh tenungan (a divination spirit), and roh jahat (an evil spirit). These must be kept clearly distinguished from the live substrate of bomoh/dukun occult practice beneath official Islam in parts of Malay culture, and roh jahat must not be equated with the Islamic jin category, which includes morally ambiguous or even good members.
Inspiration and Fulfillment of Prophecy
Malay name: Ilham dan Kesempurnaan Nubuat
Key terms: Nabi, Nubuat, bernubuat, hari-hari akhir
Review routing: Human theologian
HIGH: Joel’s and Isaiah’s prophetic office is presented as fulfilled and climaxed in Christ and the Spirit’s outpouring, requiring careful distinction from Nabi as the closed, ongoing Islamic prophetic category. The gender-inclusive prophesying of 2:17-18 (sons and daughters, menservants and maidservants) is doctrinally distinct from the exclusively-male, sealed prophetic office (nubuwwah) of Islamic theology, and ‘the last days’ (2:17) must be taught as already inaugurated at Pentecost, not merely a future countdown of Mahdi/Dajjal-style end-time signs prominent in Malay-Muslim eschatology.
Obedience to God over Human Authority
Malay name: Ketaatan kepada Allah Melebihi Manusia
Key terms: taat kepada Allah lebih daripada manusia, obey God rather than men
Review routing: Human theologian
HIGH: Elevated beyond a purely native-speaker concern because of contemporary Malaysian sensitivities around religious authority structures and the dual civil/Syariah legal system; must be taught as a specific principle applying only when human authority commands direct disobedience to God, not a general license for civil disobedience, and contrasted with Romans 13:1-7’s general instruction (already flagged in the baseline) to submit to governing authorities, requiring pastoral and legal-safety awareness alongside translation accuracy.
Martyrdom and Forgiveness of Persecutors
Malay name: Kesaksian Sehingga Mati dan Pengampunan terhadap Penganiaya
Key terms: mati sebagai saksi, saksi, pengampunan dosa
Review routing: Human theologian
HIGH: Stephen’s death, and his prayer of forgiveness for his persecutors, must be described with a descriptive Malay phrase (mati sebagai saksi) and never the single-word loan syahid, which in Islamic theology is a specific, formally-taught category tied to dying in armed jihad and guaranteeing direct entry to paradise — a categorically different concept from a believer’s testimony costing them their life while forgiving their killers.
Sovereign Providence in Suffering
Malay name: Pemeliharaan Allah yang Berdaulat dalam Penderitaan
Key terms: Pemeliharaan Allah, angel of the Lord, shipwreck
Review routing: Human theologian
HIGH: God’s personal, purposive care through Peter’s imprisonment and deliverance, Paul and Silas’s earthquake-release, and the shipwreck narrative must never be rendered with takdir-style impersonal fatalism; Pemeliharaan Allah preserves the personal, purposive sense these narratives require, consistent with the baseline’s providence entry.
Apologetics and Engagement with Paganism
Malay name: Apologetik dan Interaksi dengan Penyembahan Berhala
Key terms: Allah yang tidak dikenali, Zeus, Hermes, vain things
Review routing: Human theologian
HIGH: Paul’s Areopagus address (17:22-31) uses the Athenians’ own altar ‘to an unknown god’ as a rhetorical bridge before specifically naming and identifying the true God through Christ’s resurrection; given Allah’s own Critical, legally-contested status in Malaysia, this apologetic strategy must not be read as endorsing religious pluralism or claiming other traditions already adequately worship the true God. Paul’s and Barnabas’s refusal of worship at Lystra (14:14-15) is valuable contrasting teaching material.
The Way as Christian Self-Designation
Malay name: Jalan Tuhan sebagai Gelaran Diri Kristian
Key terms: Jalan Tuhan, Jalan itu, the Way
Review routing: Human theologian
HIGH: ‘The Way’ resonates with As-Sirat al-Mustaqim (‘the Straight Path’), recited daily by Muslims in Al-Fatihah and understood as adherence to Islamic law. Must be taught as personal, relational following of and union with the person of Yesus Kristus specifically, not primarily a code of law or ritual observance, though it may also serve as a respectful cultural bridge point if handled carefully.
Medium Risk Doctrines
The Church as Community
Malay name: Gereja sebagai Komuniti
Key terms: Persekutuan, memecahkan roti, segala kepunyaan mereka menjadi kepunyaan bersama
Review routing: Native speaker review
MEDIUM: The Jerusalem church’s voluntary sharing of possessions must be taught as Spirit-motivated generosity within a specific historical community, not a universal command, and distinguished from both a modern communist-ideological reading and the Islamic zakat framework of obligatory, formula-based almsgiving.
Christian Identity and Suffering
Malay name: Identiti Kristian dan Penderitaan
Key terms: Kristian, orang Kristian
Review routing: Native speaker review
MEDIUM: The label ‘Kristian,’ first applied at Antioch, connects to the baseline’s christian_identity_in_christ doctrine (High risk in Romans) regarding the fusion of Malay ethnicity and Islam in Malaysian constitutional and popular usage; must be taught as identity rooted in union with Christ, addressing directly the real social cost some Malay-background believers may associate with the label.
Church Governance and Leadership
Malay name: Tadbir Urus dan Kepimpinan Gereja
Key terms: penatua, pengawas jemaah, diaken, membuang undi
Review routing: Native speaker review
MEDIUM: The offices of deacon (diaken), elder (penatua), and overseer (penilik jemaah) must be distinguished both from Rasul (apostle) as a separate governance category and from Islamic religious-leadership titles (imam, ustaz, tok guru) with different institutional and educational connotations in Malaysia; elder and overseer should be taught as overlapping, not separate, offices at this early period.
Prayer and the Praying Church
Malay name: Doa dan Gereja yang Berdoa
Key terms: doa, persekutuan, prayer
Review routing: Native speaker review
MEDIUM: The church’s corporate intercessory prayer for Peter’s release and for boldness must be kept distinct from the baseline’s Critical prayer_and_intercession doctrine (Christ’s/the Spirit’s unique intercession, syafaat Nabi Muhammad collision); this doctrine concerns the ordinary corporate prayer life of the gathered church, a lower-risk but still theologically significant category.
Divine Guidance and Visions
Malay name: Petunjuk Ilahi dan Penglihatan
Key terms: penglihatan, vision, heavenly light
Review routing: Native speaker review
MEDIUM: Visionary guidance to Ananias, Peter, and Paul must be taught as sovereign, occasional divine initiative specific to the apostolic founding period, not equated with dream-interpretation practices in Malay-Muslim popular piety or presented as an ongoing, on-demand means of guidance for all believers.
Costly Repentance and Renunciation of Occult Practice
Malay name: Pertobatan yang Mahal dan Peninggalan Amalan Sihir
Key terms: bertobat, sihir, public burning of magic books
Review routing: Native speaker review
MEDIUM: The Ephesians’ public, costly burning of their magic books models genuine repentance’s practical fruit; should be taught as a specific historical example of repentance’s cost rather than a prescriptive ritual, while reinforcing the existing sihir/kuasa Allah contrast already flagged High elsewhere in this registry.
Baptism of the Spirit versus Baptism of John
Malay name: Baptisan Roh Berbanding Baptisan Yohanes
Key terms: baptisan Yohanes, baptisan dalam nama Tuhan Yesus
Review routing: Native speaker review
MEDIUM: John’s baptism (a preparatory baptism of repentance pointing forward to the Messiah) must be clearly distinguished from Christian baptism into the name of the Lord Jesus, which marks incorporation into Christ and reception of the Spirit; the Ephesian disciples’ rebaptism (19:5) should be taught as completion/fulfillment, not a repeated ritual without significance.
Low Risk Doctrines
Fellowship and Shared Meals
Malay name: Persekutuan dan Perkongsian Makanan
Key terms: memecahkan roti, persekutuan
Review routing: Automated review
LOW: Ordinary and commemorative shared meals within the early church; low doctrinal risk, though the dual reference (ordinary meal and commemorative remembrance) should not be over-specified into a fixed liturgical sacrament not yet clearly differentiated in the text.
Praise and Thanksgiving in the Early Church
Malay name: Puji-pujian dan Kesyukuran dalam Gereja Awal
Key terms: kesyukuran, memuji Allah, menyanyi
Review routing: Automated review
LOW: Standard gratitude-and-praise vocabulary shared with everyday Islamic-influenced piety; a genuine point of resonance with low doctrinal risk.
Minor Miracles of Restoration
Malay name: Mukjizat Kecil Pemulihan Hidup
Key terms: dihidupkan semula, penyembuhan
Review routing: Automated review
LOW: Healing and resuscitation narratives should be distinguished from Kebangkitan (Christ’s own permanent, glorified resurrection, a Critical-risk term elsewhere in this registry) as returns to ordinary mortal life or restored health, subject to future death and illness again; low risk once this distinction is maintained.
Referenced passages